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subtlety, and strength, which do not admit of being despised. According to slave-morality, therefore, the “evil” man arouses fear; according to master-morality, it is precisely the “good” man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being. The contrast attains its maximum when, in accordance with the logical consequences of slave-morality, a shade of depreciation⁠—it may be slight and well-intentioned⁠—at last attaches itself to the “good” man of this morality; because, according to the servile mode of thought, the good man must in any case be the safe man: he is good-natured, easily deceived, perhaps a little stupid, un bonhomme . Everywhere that slave-morality gains the ascendancy, language shows a tendency to approximate the significations of the words “good” and “stupid.”⁠—A last fundamental difference: the desire for freedom , the instinct for happiness and the refinements of the feeling of liberty belong as necessarily to slave-morals and morality, as artifice and enthusiasm in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.⁠—Hence we can understand without further detail why love as a passion ⁠—it is our European specialty⁠—must absolutely be of noble origin; as is well known, its invention is due to the Provençal poet-cavaliers, those brilliant, ingenious men of the gai saber , to whom Europe owes so much, and almost owes itself.